据伊本·萨阿德在《大类传》（At-Tabaqat Al-Kubra）第2卷第12页中记载：阿卜杜拉·本·穆罕默德·本·欧麦尔·本·阿里从其父处传述：

The following came related in “At-Tabaqat Al-Kubra”, of Ibn Sa’d (2/12): Abdullah bin Muhammad bin ‘Umar bin ‘Ali related from his father:

“当安拉的使者ﷺ来到麦地那时,他在迁士之间缔结了兄弟之约,其中有些人与其他人结成兄弟;他还在迁士与辅士之间缔结了兄弟之约(结成对子)。兄弟之约的缔结发生在白德尔战役之前。他ﷺ以真理和相互扶持为基础,在他们之间缔结兄弟之约。随后,他ﷺ又在自己与阿里·本·艾比·塔利卜之间结成兄弟对子。” 另外,在伊本·萨阿德的《大类传》(2/12)中,阿卜杜拉·本·穆罕默德·本·欧麦尔·本·阿里从他的父亲那里传述道:

“When the Messenger of Allah (peace be upon him) came to Al- Madinah, he established a pact of brotherhood between the Muhajirin, some of them with others from among them, and he also established a brotherhood (of pairs) between the Muhajirin and the Ansar. The establishment of brotherhood did not take place except prior to Badr. He (peace be upon him) established brotherhood between them upon the basis of the truth and providing assistance/support. Then he made a brotherhood pairing between himself and ‘Ali Ibn Abi Talib”. Also, in “At-Tabaqat Al-Kubra”, of Ibn Sa’d (2/12): Abdullah bin Muhammad bin ‘Umar bin ‘Ali related from his father:

当先知ﷺ在圣门弟子之间缔结兄弟之约时,他把手放在阿里的肩上,然后说:“你是我的兄弟,你从我这里继承,我也从你这里继承。”后来,与关于继承的经文降示之后,这种继承权(即基于此兄弟配对而产生的继承权)便被取消了。

“That when the Prophet (peace be upon him) established a pact of brotherhood between his companions, he placed his hand upon the shoulder of ‘Ali and then said: “You are my brother, you inherit from me and I inherit from you”. Then when the Aayah related to inheritance was revealed that was cut off (i.e. the right of inheritance based on this brotherhood pairing).

伊本·萨阿德在其《泰伯盖特·库布拉》（2/12）中也引述了阿绥姆·本·欧麦尔·本·戈塔damah的话，他说：

Ibn Sa’d, in his “Tabaqat Al-Kubra” (2/12) also related from ‘Asim bin ‘Umar bin Qatadah who said:

“The Messenger of Allah (peace be upon him)” → 安拉的使者ﷺ. The honorific in words is replaced by ﷺ; the rule says other honorifics in words stay words, but "peace be upon him" after the Prophet is the case to convert to ﷺ, per the rules. Translation: 安拉的使者ﷺ在阿里·本·阿比·塔利卜与萨赫勒·本·哈尼夫之间建立了（结对的）兄弟关系。

“The Messenger of Allah (peace be upon him) established a brotherhood (of pairs) between ‘Ali bin Abi Talib and Sahl bin Hanif”.

在伊本·阿卜杜勒·巴尔所著的《Ikhtisaar Al-Maghazi Wa s-Siyar》（Shamela电子书程序第20页）中，标题为“安拉的使者ﷺ在迁士与辅士之间缔结兄弟关系”之下记载如下：

In “Ikhtisaar Al-Maghazi Wa s-Siyar” of Ibn Abdul Barr (p.20 Shamela Electronic Book Program) stated under the heading: “The formation of brotherhood by the Messenger of Allah (peace be upon him) between the Muhajirin and the Ansar”:

安拉的使者ﷺ在建造清真寺之后，在迁士与辅士之间确立了兄弟关系。有人说，兄弟关系是在清真寺建造期间确立的，在迁士与辅士之间，以相互扶助和真诚为基础。据此，他们彼此继承遗产，而不是以血缘关系为基础，直到降示了这节经文：“但在安拉的定制中，有血缘关系的人彼此更有权继承。”（8:75） 艾布·达吾德·把亚里斯在伊本·阿拔斯的传述中说：安拉的使者ﷺ在他的同伴之间，即迁士与辅士之间，结成了兄弟关系，他们彼此继承遗产，直到降示了这节经文：“但在安拉的定制中，有血缘关系的人彼此更有权继承。”（8:75）

“The Messenger of Allah (peace be upon him) established the brotherhood between the Muhajirin and the Ansar, after building the Masjid. It has been said that the brotherhood was established whilst the Masjid was being built, between the Muhajirin and the Ansar, upon the basis of providing assistance/support and upon the truth. According to that, they would inherit from each other and not based upon blood relation, until the following was revealed: “But those of [blood] relationship are more entitled [to inheritance] in the decree of Allah” (8:75). Abu Dawud At-Tayalisi related from Ibn ‘Abbas: “The Messenger of Allah (peace be upon him) made a brotherhood between his companions; the Muhajirin and the Ansar, and they inherited from each other, until: “But those of [blood] relationship are more entitled [to inheritance] in the decree of Allah” (8:75) was revealed.

Sa’eed bin Dawud 说:“我们从我们的谢胡赫(即老师们)那里转述并记录下来:那一天,他(愿主福安之)在艾布·伯克尔·艾绥德与哈里贾·本·宰德·本·艾布·祖海尔之间,以及欧麦尔·本·哈塔卜与欧韦姆·本·赛义德之间,缔结了兄弟之约。”他说:也有人说,这一兄弟之约是在欧麦尔·本·哈塔卜与穆阿兹·本·阿弗拉之间缔结的。他说:还有一种说法是:欧麦尔与阿特班·本·马立克之间,奥斯曼·本·阿凡与奥斯·本·萨比特之间,阿里·本·艾布·塔利卜与赛赫勒·本·哈尼夫之间,宰德·本·哈里萨与乌赛德·本·胡达尔之间,艾布·马尔萨德·安加维与乌巴达·本·萨密特之间,祖拜尔与凯布·本·马立克之间,talha与乌贝ય·本·凯布之间,萨德·本·艾布·瓦卡斯与萨德·本·穆阿兹之间,阿卜杜·拉赫曼·本·奥夫与萨德·本·赖比尔之间,阿卜杜拉·本·贾赫什与阿西姆·本·萨比特之间,艾布·胡宰法·本·欧特白与阿巴德·本·毕什尔之间,欧特白·本·哈兹旺与艾布·杜贾纳之间,穆萨卜·本·欧迈尔与艾布·艾尤卜之间,伊本·麦斯欧德与穆阿兹·本·哲白勒之间,艾布·赛拉麦·本·阿卜杜·艾萨德与萨德·本·胡赛买之间,阿玛尔与胡宰法·本·叶玛尼之间,艾布·欧拜代与穆罕默德·本·麦斯莱迈之间,奥斯曼·本·马兹欧尼与艾布·海赛姆·本·泰敢之间,以及赛勒曼·法尔西与艾布·达尔达厄之间缔结了兄弟之约。 哈菲兹·艾布·欧麦尔(愿真主喜悦他)说:桑尼德提到了这些,但没有通过任何传述链归于任何人,只说是有人转述给他的。 根据传记和记载学者的看法,关于穆斯林先知(愿主福安之)在麦地那抵达后,在迁士(穆哈吉尔)与辅士(安萨尔)之间所缔结的兄弟之约,可靠的记载是:他在艾布·伯克尔·艾绥德与哈里贾·本·宰德·本·艾布·祖海尔之间,欧麦尔·本·哈塔卜与阿特班·本·马立克之间,奥斯曼·本·阿凡与奥斯·本·萨比特·本·孟齐尔(哈桑·本·萨比特之兄)之间缔结了兄弟之约;又在阿里·本·艾布·塔利卜与他自己之间缔结了兄弟之约(愿主福安之)。 他对他说:"你在今世和后世都是我的兄弟。"(此处省略传述链) 伊本·阿拔斯传述:先知ﷺ对阿里说:"你是我的兄弟和我的同伴。"(此处省略传述链) 伊本·阿拔斯传述:阿里常说:"我指真主发誓,我是真主的使者ﷺ的兄弟,也是他的监护人(Wali)。"(此处省略传述链) 阿拔德·本·阿卜杜拉说:我听见阿里说:"我是阿卜杜拉(真主的仆人),是真主使者ﷺ的兄弟。在我之后,除了大骗子和捏造者,没有人会这样说。"(此处省略传述链) 阿布·苏莱曼·贾哈尼,即宰德·本·沃海卜,说:我听见阿里在讲坛上说:"我是阿卜杜拉(真主的仆人),是真主使者ﷺ的兄弟。在我之前没有人这样说过,在我之后,除了大骗子和捏造者,也没有人会这样说。"

“真主的使者ﷺ在麦加时，曾在艾布·伯克尔·艾绥迪格与欧麦尔·本·赫塔卜之间缔结兄弟之盟。”随后，当真主的使者ﷺ抵达麦地那后，他取消了（即在众圣门弟子之间的）那些兄弟之盟，唯独保留了他本人与阿里·本·艾比·塔利卜之间的兄弟之盟，以及哈姆扎·本·阿卜杜勒·穆塔利卜与宰德·本·哈里萨之间的盟约。”他说：据哲比尔·本·阿卜杜拉·本·阿慕尔·本·哈勒姆·安萨里传述：“当真主的使者ﷺ在迁士与辅士之间缔结兄弟之盟时，他让艾布·伯克尔·艾绥迪格与哈里贾·本·宰德·本·艾比·祖海尔·海兹拉吉结为兄弟。”[引文结束]

“The Messenger of Allah (peace be upon him) made a pact of brotherhood in Makkah between Abu Bakr As-Siddiq and ‘Umar bin Al-Khattab. Then when the Messenger of Allah (peace be upon him) arrived in Al-Madinah, he invalidated that brotherhood (i.e. amongst the companions) apart for the brotherhood pact between him and ‘Ali bin Abi Talib and the pact which was between Hamza bin Abdul Muttalib and Zaid bin Haritha”. He said: It was related from Jabir bin Abdullah bin ‘Amr bin Haram Al-Ansari: “That when the Messenger of Allah (peace be upon him) made the brotherhood pact between the Muhajirin and the Ansar, he made a brotherhood between Abu Bakr As-Siddiq and Kharija bin Zaid bin Abi Zuhair Al-Khazraji” [End of Quote].

《Al-Mufahhim lima Ashkala min Talkhees Kitaab Muslim》（21/38）中写道：

In “Al-Mufahhim lima Ashkala min Talkhees Kitaab Muslim” (21/38) it was stated:

Abu ‘Umar 说道："学者们在关于先知穆罕默德ﷺ抵达麦地那后，在穆哈吉尔（迁士）与安萨尔（辅士）之间缔结的“穆阿加哈”（兄弟关系）的问题上，所持的正确观点是：该事件发生在他ﷺ修建清真寺之后，其基础是相互援助与支持以及权利（Haqq）……”随后他按照此前已提及的细节继续叙述，然后说："我说：穆斯林的《圣训集》中有艾奈斯传述的记载：‘他ﷺ在艾布·欧拜代·本·哲拉赫与艾布·塔勒哈之间缔结了兄弟关系。’"Abu ‘Umar 说：他ﷺ是在艾布·欧拜代与萨阿德·本·穆阿兹之间缔结的兄弟关系。而前者并不见于穆斯林的《圣训集》……"[引文完]

Abu ‘Umar said: “The correct view as held by the scholars of Seera and reports in respect to the “Mu’akhaah” (brotherhood) which the Messenger of Allah (peace be upon him) concluded between the Muhajirin (emigrants) and the Ansar (helpers), when he came to Al- Madinah, was that it took place after his building of the Masjid and it was upon the basis of the provision of assistance/support and the Haqq (truth) …” He then proceeded with it details as have previously been mentioned and then said: “I said: And it came stated in book of Muslim as related by Anas: “That he concluded a brotherhood between Abu ‘Ubaida bin Al-Jarrah and between Abu Talha”. Abu ‘Umar said: He concluded a brotherhood between Abu ‘Ubaida and Sa’d bin Mu’adh. And the first is not in the book of Muslim …” [End of Quote].

我说:这不一定如此。阿布·欧麦尔的说法可能基于数条相互印证的记载;而且并无理性或沙里尔(教法)上的障碍,阻止先知(愿主赐他平安)同时与阿布·欶贝达、萨德·本·穆阿兹和阿布·塔勒哈缔结兄弟关系。人可以同时有多个血缘意义上的兄弟,此处情形也可能相同。又或者,先知(愿主赐他平安)先与阿布·欶贝达和萨德·本·穆阿兹缔结兄弟关系,之后阿布·塔勒哈在较晚的时候皈依伊斯兰,他才与其缔结兄弟关系。无论如何,当时的安萨尔人数远多于穆哈吉尔,他们彼此竞相为穆哈吉尔提供住所、照顾他们。因此,一位穆哈吉尔拥有多位安萨尔兄弟,又有何奇怪之处呢?!

I say: That is not necessarily the case. The speech of Abu ‘Umar could be based upon a number of reports which support one another whilst there is no rational or Shar’iy (legal) prevention (Mani’) for the Prophet (peace be upon him) to have concluded a brotherhood between Abu ‘Ubaidah and Sa’d bin Mu’adh and Abi Talha at the same time. A person can have a number of brothers byu blood at the same time and this could be the same. Or he (peace be upon him) could have concluded a brotherhood between Abu ‘Ubaida and Sa’d bin Mu’adh first and then concluded a brotherhood between him and Abu Talha when he became Muslim at a later time. In any case, the number of the Ansar was much greater than the Muhajirin at that time and they were competing among themselves to provide accommodation to the Muhajirin and take care of them. Consequently, would it be strange for a Muhajir to have multiple brothers from the Ansar?!